The duty of non-resistance.
Again and again in various forms Jeremiah recurs to the advice of submission to Nebuchadnezzar. In the present instance he addresses it to representatives of foreign nations, and urges it as politic, while to the Jews he was more anxious to show that it was in accordance with God's will. Viewed from various standpoints there were several grounds for non-resistance.
I. THE WELL OF GOD. This was the highest reason. It could not be fully appreciated by the heathen; yet even they were reminded that the Creator was the supreme disposer of the destiny of nations. The condition of the Jews, however, was peculiar. They were living under a theocracy. The prophets were the ministry of the Divine King. Their utterances were revelations of law for the government of the people. To resist Nebuchadnezzar in opposition to these utterances was to rebel against the decree of the supreme Sovereign of the nation. We do not stand in the same outward circumstances. But we should learn that the first thought in public as well as in private affairs should be as to what is right, what is God's will; and all considerations of glory etc; should be subordinate to this. We cannot learn God's will from oracular teachers but we can ascertain it from a devout study of revelation, prayer, and honest thought
II. SOUND POLICY. Events proved that Jeremiah was politically as well as morally right. Religious duty lies nearer to useful policy than either fanatic dreamers or worldly statesmen are able to see. History shows that all resistance to the mighty flood of the Babylonian invasion was futile. Timely submission alone could secure a mitigation of its violence. It is foolish for a nation to flourish empty notions of glory above considerations for the welfare of the people. The loyal statesman will care less for the fame of a great name, or the splendor of brilliant achievements, than for the peaceful prosperity of his fellow-countrymen. The first interest of a nation is this peaceful prosperity. There may be times when to maintain it self-defense becomes a duty. But when self-defense cannot secure it, when it is rather hindered than helped by resistance, it is foolish to resist for the sake of mere pride.
III. WHOLESOME MORAL GOOD. The Jews were taught that the invasion by Nebuchadnezzar was sent by God as a chastisement for sin. To submit to it was to submit to profitable correction. In the end the nation might hope to be the better for it. We have no right to complain of troubles which our own misconduct has brought upon us. We may" count it all joy" that we have fallen into tribulation if this works our higher and lasting good. Temporal distress should be patiently borne in the prospect of eternal blessedness, material adversity calmly endured when this is the menus of securing inward spiritual good.